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Stereotyping The Self

A Postcolonial Analysis on the Translation of Indonesian Novel

Laskar Pelangi into English

Prasuri Kuswarini

Universitas Hasanuddin, Makassar, Indonesia

prasurikuswarini@gmail.com

ABSTRACT

Laskar Pelangi, a novel written by Andrea Hirata, tells about poor children of the Malay ethnic

in Belitong island, who aspired to have a good life and career in the midst of poverty. The novel

has been translated into more than 20 languages. However, Indonesian literary critics found

the novel too westoriented. Therefore, it is of importance to study the translation of this novel

to find out how it is presented to the western public, the public to which the novel very much

referred. This paper discusses the translation of the novel from Indonesian into English using

the approach of postcolonial theory. Linguistic analysis is done by comparing the source text

(ST) with the target text (TT) syntagmatically and paradigmatically. The result of the linguistic

analysis is deeper analyzed using postcolonial theory of Childs & Williams and Edward Said.

This analysis is conducted to find out if there is opposition or resistance to values or standards

of the West or if there are even attempts to maintain them in the translation of the novel. The

result of the whole analysis shows that the translation of Laskar Pelangi into The Rainbow

Troops supported stereotyping practices usualy done by the West over the East through changes

or additions of adjectives, paraphrases, and the addition of a new chapter in the TT. It was the

author himself, who designed the changes.

Key words: post-colonial translation, Andrea Hirata, resistance, stereotyping, the Rainbow

Troops

INTRODUCTION

The novel Laskar Pelangi (LP) by Andrea Hirata, which was first published in 2005 reached

phenomenal success. Outstanding achievements could be seen from public appreciation, both

to the form of printed work, and to the film as well. This novel is considered inspirational

because it tells about a theme, setting, characters, and spirit, that touch a very important aspect,

namely education. This is a story of poor children of the Malay and Chinese ethnic in Belitong

island, an island located at the eastern coast of Sumatra. They dare to aim high in the midst of

poverty surrounding their life. The main character of this novel named Ikal, serves also as the

narrator. Ikal is the representation of the author himself, Andrea Hirata. Another important

figures are Bu Mus, a young idealistic teacher, Pak Harfan, the wise and good hearted school

principal, and nine poor childern, the school mates of Ikal. The spirit and optimism of the

characters in achieving their dream, has successfully impressed the readers. The novel has been

translated into many languages.

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The translations of LP have been widely studied and used as research materials in

Indonesia. But there are number of comments questioning whether the translation of the novel

into English with the titel The Rainbow Troops (TRT) is better categorized as an adaptation,

because of the many changes occur. LP was translated into English for the first time by the

author, Andrea Hirata. Some sequences or events were added and sub-titles were changed. In

the translated version the author added a heroic plot with new figures. This addition tells about

the struggle of Bu Mus against the mining company. Some critics suspected it as a condiment

to sharpen social criticism in order to get greater attention from international public (David,

2016 https://www.goethe.de/ins/id/ downloaded on April 20, 2016).

LP tries to show Islamic values, local knowledge, as well as multiculturalism in Belitong

society. However, critically viewed, the author actually applies western standards to define

success and greatness. It can be seen from the mention of names of western scientists and

inventors, as well as western lifestyle that is considered more aesthetic. The west-oriented

tendency was critisized by Indonesian writers, as well as by national and international literature

critics. It can be seen in the long paragraphs with detailed illustration depicting Europe as the

Mecca for education, ideas, lifestyles, and aesthetics. The greatness of Europe is always

compared with the inferiority of the East, which is represented by the Malay community in

Belitong, as can be seen in the following quotations:

[1] Lintang terkesima pada bintang yang mati jutaan tahun silam dan ia terkagum-kagum

pada pengembaraan benda-benda langit di sudut-sudut gelap kosmos yang mungkin hanya

pernah dikunjungi oleh pemikiran-pemikiran Nicolaus Copernicus dan Isaac Newton (LP:

101).

(Lintang was deeply impressed by the stars that died millions of years ago and he was

amazed at the wanderings of celestial objects in the dark corners of the cosmos, that might

just been visited by the ideas of Nicolaus Copernicus and Isaac Newton)

[2] Mahar adalah Jules Verne kami. Ia penuh ide gila yang tak terpikirkan orang lain (LP:

153).

(Mahar was our Jules Verne. He was full of mad ideas that unthinkable for others.)

[3] Buku ajaib itu bercerita tentang perjuangan seorang dokter hewan muda di zaman

susah dulu. Dokter itu Herriot..., bekerja nun jauh di sebuah desa terpencil di bagian antah

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berantah di Inggris sana. Desa kecil itu bernama Edensor. ...Herriot menggambarkan

keindahan Edensor...(LP: 333)

(That magical book told about the struggle of a young veterinarian at a difficult time. The

doctor Herriot ..., working there far away in a remote village in the middle of nowhere in

the UK. The small village named Edensor. ... Herriot described the beauty of Edensor)

The three examples show that Europe (The West) is a reference to science, art, and even to

the beauty of nature. On the contrary, the East is described as sad and inferior, such as the

following quotations:

[4] Ayahnya yang seperti orang Bushman itu sekarang menganggap keputusan

menyekolahkan Lintang adalah keputusan yang tepat (LP: 95).

(His father, who looked like a Bushman, now has come to the right decision to send lintang

to school.)

[5] Adapun Trapani, sejak kelas satu SD tak pernah menyanyikan lagu lain selain lagu

Kasih Ibu Sepanjang Jalan. [...] Sedangkan Kucai – juga dari kelas satu SD – hanya

menampilkan dua buah lagu yang sama, kalau tidak lagu Rukun Islam ia akan menyanyikan

lagu Rukun Iman (LP: 133).

(And Trapani, since the first grade, has never sung another song besides the song: Kasih Ibu

sepanjang Jalan [Mother’s Love Along the Way]. [...] While Kucai - also from the first

grade – has only sung two pieces of the same song, one piece called Rukun Islam (Pillars

of Islam) and the other is Rukun Iman [Pillars of Faith]).

[6] Mahar memulai intro lagunya dengan memainkan melodi ukulele yang sendu [...], [...]

dinyanyikan dengan keindahan andante maestoso yang tak terlukiskan kata-kata: I was

dancing with my darling to the Tennesse waltz....(LP: 136).

(Mahar started the song by playing the introduction with ukulele which had plaintive melody

[...], [...] sang indescribable with the beauty of the andante maestoso: I was dancing with my

darling to the Tennessee waltz...)

Data [4] shows a racist expression by comparing the physical characteristics of the Bushman

people in Africa with awareness of the importance of education. The comparison implies an

opinion that the Bushmen have a bad appearance and do not think that education is important.

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Data [5] and [6] show the westoriented worldview of the narrator. For him the local songs

were less attractive compared to western songs, as confirmed in data [6]. He spoke in praise

of Mahar who sang western song with the adjective: melancholy, andante maestoso,

indescribable and the nouns: melody, beauty.

Despite a wave of criticism, it has to be admitted that Laskar Pelangi was phenomenal.

The translation of the novel into dozens of languages is the evidence. This fact also arouse

curiosity about the translation of the novel. This paper attempts to review the English

translation of the novel with the approach of postcolonial theory, to find out how ‘The Self’

imaged or portrayed. Why the self? The author played a significant role in the translation of his

novel. The effect can be seen in the change of many paragraphs in the TT, and the additional

chapter about Bu Mus’s action against the eviction plan of Muhammadiyah school by the tin

company. Therefore, the self is actually the object to be presented to the reader of the TT, not

the Other. The following quotation is taken from Angie Kilbane’s note (the [co]translator):

[...] A few months later, Andrea asked me to review two drafts of translations for the book.

I gave him my opinion, and he eventually asked me if I would translate it. [...] Andrea

himself has had a very active role in the translation. We have had many ups and downs,

while working on this project, and it would not be anywhere near as good as it is without

him (TRT: 469).

According to the note, the author takes full responsibility for any changes that occur. This

information is important for the analysis, because from this point the relationship between East

and West, through the point of view of the East, will be determined.

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Research Methodology

a. Method of Data Collection and Processing

Data collected by first comparing the ST (Laskar Pelangi) with the TT (The Rainbow Troops).

Data are words, phrases, sentences, paragraphs, and chapters in the ST and its counterpart in

the TT. Furthermore, the data are categorized based on the similarity of language form and the

content.

b. Method of Data Analysis

Data that have been categorized are further analyzed using the syntagmatic and paradigmatic

approach. That is, the data analysis done by comparing the syntactic and semantic construction

of: words, clauses, phrases, sentences, up to paragraphs, in ST and TT. The paradigmatic

analysis is done by comparing the chosen words and the arrangement of the sequences in both

texts. The results of the analysis are then associated with the postcolonial theory of Childs &

Williams and Edward Said for finding out if there are traces or tendencies of maintaining and

sustaining the western values and worldview, or opposing and rejecting them.

Postcolonial Translation

Derrida stated that language is not stable. With the concept of Différence he explained that in

the signifying process meaning always changes and develops so that there is always difference

and delay (deferral). There is no final meaning. In line with the concept of Derrida, Foucault

argued that meaning is always closely related to history and context. A meaning of a statement

is depended on when, where, and by whom it is delivered, and to whom it is addressed. He said

that language is also closely connected to power: who says what to whom, in what occasion

indicate a subject-object relations or relations between the ruling and the ruled in a particular

context. According to him, power is not concentrated, but rather spread through every level of

formation, relationships and social identities (Barker 2003: 17-19).

In the context of translation, Derrida’s concept of meaning that is never final can be

proven through various versions of translation of one text. Different times and different

translators will produce a range of differences in translation. When linked with the concept of

Foucault, a change of meaning in translation can occur not only because of the aspect of history

or time, but also of influence of contexts. Context includes time, place, and relational aspects,

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namely who is speaking and to whom, and whether the relationship is equal or not. Translation

is not always done to mediate two cultures and language systems of the same type but often of

two contradictory poles, like between the East (Asia, Africa) and the West (Europe, USA).

Historically, the two poles are some times ago linked by colonial relationship, the relationship

of oppression and exploitation (West to East). The historical background left deep impression

on both sides. The West often describe themselves superior to the East, and the East is still

difficult to break away from the image given to them by the colonial West. However,

awareness of equality is continually echoed by activists of both East and West. Habermas see

inequality positions through the use of language. He says:

Language is also a medium of domination and social power. It serves to legitimate relations

of organized force. In so far as the legitimations do not articulate the relations of force that

they make possible, in so far as these relations are merely expressed in the legitimation,

language is also ideology... (in Bandia, 2008: 139).

According to him, human practices language as agent, who participates in a public speech. And

when people want to be recognized as such, then they should participate in a speech

community. But some one will not be recognized as an agent when he/she is unable to

distinguish between right and wrong. The issue of right and wrong must be recognized by all

agents in a state of free speech community without pressure. This is the concept called by

Habermas as the ideal speech situation. That is an inter-agents discussions in a completely free

and equal state (Geuss 1981: 65).

The awareness of equality is also an actual focus of translation, particularly from the texts

that are related to the relationship between the West and the East. That was a relationship

between ordination and subordination in the colonial period. The theory that raises the issue of

the relationship of East and West is postcolonial theory. Postcolonial discourse theory is used

to find traces of colonialism of European nations (West) around the world, and its effect on

various aspects of life of people of the country that was once colonized, and its manifestations

in literature and heritage of western philosophy. Moreover, this theory also accommodate the

opposition or resistance in literary works or writings in other forms, from the countries of ex-

colonies (Hamadi, 2016: 40).

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Postcolonial theory is widely known among others through the writing of Edward Said

entitled Orientalism. In Orientalism Said stated that his purpose in writing the book was to

convey a commitment to truth about power and uncover the discourse on pressure and

persecution by the imperialists and colonialists against the colony. He explained the meaning

of orientalism into three terms, namely:

a. The term orient (as a way to arrive at the terminology Orientalism) is a special place next to

orient (eastern) Europe in the form of richest, largest and oldest colonies, 'belonged’ to Europe.

Their civilization, language, and cultures meet the most of the image of ’the other’ for Europe

while helping Europe to define themselves as 'the West’.

b. A style or way of thinking created based on ontological and epistemological differences

between the orient (East) and the occident (West).

c. Orientalism is a western way of dominating, changing, and sticking the authority over the

East (Said, 2003: 1-3).

In short, the relationship between occident (West) and orient is relation of power, of domination

and hegemonic in the various levels (Ibid: 6). Childs and Williams (1997: 1-4) concluded that

the postcolonial theory can be used to study two contradictory things, namely: 1) printed

strengths and values of the colonial nations on their former colony, and 2) how the colonial

powers describe civilization or culture of the colonies. Both of these can be traced to the

archives which is usually in the form of: 1) literary or other writings, such as translation works

originating from countries of the former colonies, or 2) discursive practices, which are resistant

against colonialism, colonialist ideology and their entire legacy.

Bassnett and Trivedi [Eds.] in Postcolonial translation showed translation’s phenomena

that can be studied with the approach of postcolonial theory. It means that translation could be

turned out to be a forum for the perpetuation of colonial practice through adjustments based on

western standards, because for centuries the translation took place in the same direction, for

example: from a non-western texts into western languages. As a result, western standards

dominate the production of translation of various texts (2002: 1-7). However, there are

translators who try to reduce the image of Western superiority and Eastern inferiority through

elimination and neutralization of sensitive parts (see Kuswarini 2014: 49).

In the current global era the relationship between people and nations become more liquid.

The boundaries between states, nations and languages are opened. In the global

communication the translation traffic is very important, not only to transfer message or

information, but also as an intermediary for communication between different nations and

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languages. As a mediator, translation must pay attention to equality in conveying the message

of the text to the reader of the TT by taking into account various aspects relating to TL, as

stated by Bassnett and Trivedi:

Translation does not happen in a vacuum, but in a continuum; it is not an isolated act, it is

part of an ongoing process of intercultural transfer, moreover, translation is a highly

manipulative activity that involves all kinds of stages in that process of transfer across

linguistic and cultural boundaries. Translation is not an innocent, transparent activity, but

is highly charged with significance at every stage; it rarely, if ever, involves a relationship

of equality between texts, author or systems (ibid: 2)

As Habermas said, translator is an agent between two different speech communities. As an

agent he/she should know what is right and what is wrong. The knowledge of right and wrong

must be agreed by both communities that he/she mediates. Likewise, said Haraldo de Campo,

a Brazilian translator, who said that translation is essentially a dialogue, and the translator is

the reader who has the power as an independent agent (Bassnett & Trivedi 2002: 5). This is

exactly the biggest responsibility of a translator.

Syntagmatic and Paradigmatic Theory

Signs in speech or writing appear as pieces of a chain in a linear sequence. This sequence must

comply with certain rules, the rules must be in accordance with the referred system. Rules, that

govern the sequences of linguistic signs from one language to another are different. In German

the phrase: Morgen ich ging ins Kino does not meet the rules of a linear sequence, because the

meaning of ging is go in the past tense. So, it is not compatible with the word morgen, which

is a description of the future. The example shows that the order of each sign is governed by a

structure. It means, every word that comes to speech or sentence can only have a certain

neighbor, which called by American structuralists as distribution. This phenomenon is called

syntagmatic relations at the level of syntax. The rule can also be applied at the semantic level

as well, for example: I eat bread. I and bread have equally status as noun, but the position of

the two are not interchangeable, because it will cause logicical confusion. However

syntagmatic relation at semantic level in literary works does not always correspond to the logic

of language. Saussure said that syntagmatic relations are fundamental linguistic structure. Its

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realization is within the framework of parole, that is the linguistic discourse or text. However,

in a speech signs are grouped into classes, so they can be used in the same environment.

The syntagmatic relation arranges the order of language sign linearly, while paradigmatic

relation is based on the paradigm. According to Saussure, this paradigmatic relation can not be

observed within the framework of parole, discourse or text. It is an ‘in absentia’ relation, which

exists in the consciousness of the speaker or the listener and is closely related to a person's

linguistic competence. So paradigmatic relations can be summed up as possible options that

are available for speakers to communicate (Spillmann, 1996: 45-49). The following is a

discussion about the translation of the novel Laskar Pelangi into English, entitled The Rainbow

Troops.

Stereotyping The Self in the Translation of Laskar Pelangi into English

a. Dramatization of Poverty

In some parts, this novel describes poverty of the miners of PN Timah (Tin company),

fishermen, even poor Chinese people. Poverty is represented through the descriptions of the

SD (elementary school) Muhammadiyah Gantong, that almost collapsed, and almost closed

due to lack of students. Here are some examples in form of compared pictures of poverty in the

ST and the TT.

ST: [7] Kami memiliki enam kelas kecil-kecil, pagi untuk SD muhammadiyah, dan sore

untuk SMP Muhammadiyah ... . Kami kekurangan guru dan sebagian besar siswa SD

Muhammadiyah ke sekolah memakai sendal. (LP: 17)

(We had six small classes, in the morning for SD Muhammadiyah, and in the afternoon

for SMP (middle school) Muhammadiyah .... We had lack of teachers and most of the

students of Muhammadiyah elementary school wore sandals. [LP: 17])

TT: We only had two teachers for all subjects and grades. We didn’t have uniform. We

didn’t even have a toilet. Our school was built on the edge of a forest, so when nature

called, all we had to do was slip off into the bushes. Our teacher would watch after us,

just in case we were bitten by a snake in the outhose. (TRT: 17)

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ST: [8] Kami juga tak punya kotak P3K. Jika kami sakit, sakit apa pun: diare, bengkak,

batuk, flu, atau gatal-gatal maka guru kami akan memberikan sebuah pil..... APC. Itulah pil

APC yang legendaris di kalangan rakyat pinggiran Belitong. Obat ajaib yang bisa

menyembuhkan segala rupa penyakit. (LP: 18)

(We also did not have first aid box. If we were sick, or hurt by anything like diarrhea,

swelling, cough, flu, or itching then our teacher would give us a pill ..... APC. That pill APC

was legendary among the people of the entire Belitong island. A miracle drug that could

cure all sorts of diseases. [LP: 18])

TT: We didn’t have first aid either ... . there were three large letters on the pill: APC –

Aspirin, Phenacetin and Caffeine. This APC pill was legendary... . this generic cure-all was

the government’s solution to make up for the underallocation of healthcare funds for the

poor. (TRT: 18)

ST: [9] [---]

TT: The atmosphere inside the class could be described with words like these: underutilized,

astonishing, and bitterly touching.

ST: [10] Maka pada intinya tak ada yang baru dalam pembicaraan tentang sekolah yang

atapnya bocor, berdinding papan, berlantai tanah, atau kalau malam dipakai menyimpan

ternak... . (LP: 20)

(So in short there was nothing new in the discussion of the school which roof was leaking,

covered only with clapboard, had dirty floor, or at night was used to save goats ....)

TT: So, my friend, talking about the poverty of our school is no longer interesting. Imagine

the worst possible problems for an elementary school classroom: a roof with leaks so large

that students see planes flying in the sky and have hold umbrella while studying on rainy

days; a cement floor continually decomposing into sand; strong winds that rattle the nerves

of the students and shake their souls with the fear of their school collapsing; and students

who want to enter the class but first have to usher goats out of the room.. (TRT: 21)

The three examples show dramatization of poverty existing in the TT. Dramatization is

done by adding explanations, as seen in the data [7]. The ST depicts the poverty in

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Muhammadiyah’s school by presenting the lack of teachers, and the children who wore sandals

to school. But in the TT there is an additional explanation about the absence of latrine in the

school, that made it difficult not only for students, but also for teachers, when nature called.

The explanation is not only dramatize the picture of poverty that already exists in the ST, but

also gives primitive impressions.

The same case is also seen in the data [8] that tells about APC pills, which are in the ST

described as a cure for all diseases. APC itself is an abbreviation of Aspirin, Phenacetin,

Caffeine, which has analgesical effect, or reliefs pain. These pills could be bought in most all

counters, and were once very popular in about the 70s. But the production of the pill has long

been discontinued because its use can lead to kidney failure. However in the TT APC referred

to as the drug of government assistance to the poor. (Government's solution to make up for the

underallocation of healthcare funds for the poor).

b. Neutralization of Malay Islamic Culture and Tradition

The Rainbow Troops neutralized nuances of Islam, such as the names of the characters which

refer to the way of naming in arabian tradition. The attributes ‘bin’ or ‘binti’ which is followed

by another first name, is a sign that the owner of the name is a son or a daughter of some one,

whose name lies behind the attribute ‘bin’ or ‘binti’. This way of naming has been adopted by

the Malay tribe in some parts of Sumatra, as can be seen from the following example.

ST: [12] Lebih menarik membicarakan tentang orang-orang seperti apa yang rela

menghabiskan hidupnya bertahan di sekolah semacam ini. Orang- orang itu tentu saja

kepala sekolah kami Pak K.A. Harfan Efendy Noor bin K.A. Fadillah Zein Noor dan Ibu

N.A. Muslimah Hafsari Hamid binti K.A. Abdul Hamid. (hal.20)

(Talking about people like why they are willing to spend their life to survive in this kind of

school is more interesting. Such people, of course, was our principal Mr. K.A. Harfan

Efendy Noor bin K.A. Fadillah Zein Noor and Mrs. N.A. Muslimah Hafsari binti Hamid

K.A. Abdul Hamid).

TT: What is more interesting is the people who dedicated their lives to ensuring the survival

of a school like this. Those people are none other than our school principal, Pak Harfan,

and Bu Mus.(p.21)

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Islam as an important part of the life of Malay community in Belitong is told in the ST among

others, through a story of the struggle of a muslim figure, named Zubair bin Awam in building

the Muhammadiyah school. In the TT the story is changed into a struggle of the founders of

the school, who pressed by the Dutch colonialists, abandoned by the government, and was

cared by nobody, as can be seen from the following quote.

ST: [13] Kami menanti liku demi liku cerita dalam detik-detik menegangkan dengan dada

berkobar-kobar ingin membela perjuangan penegak Islam. Lalu Pak Harfan

mendinginkan suasana dengan berkisah tentang penderitaan dan tekanan yang dialami

seorang pria bernama Zubair bin Awam....yang berkorban habis-habisan melanjutkan

sekolah kandang itu menjadi sekolah Muhammadiyah. Sekolah ini adalah sekolah Islam

pertama di Belitong, bahkan mungkin di Sumatra Selatan.

(We waited the twists and turns of the story in tense seconds with our chest blazing of

wanting to defend the struggle of the defender of Islam. Then Mr. Harfan cooled down the

atmosphere with a story about the suffering and pressure experienced by a man named

Zubair bin Awam .... who sacrificed all out to continue the enclosure the “cage school”

became Muhammadiyah school. This school was the first Islamic school in Belitong, even

perhaps in South Sumatra)

TT: We leaned forward waiting for more, straining our spirited chests wanting to defend

the struggle of our religious forefathers. Then Pak Harfan cooled down the mood with a

story of the suffering experienced by the founders of our school – how they were suppressed

by the colonial Dutch, abandoned by the government, cared about by no one, but

nonetheless stood firmly to pursue their big dreams for education.

The sentence: (We) want to defend the struggle of the defenders of Islam is neutralized into:

wanting to defend the religious struggle of our forefathers. The struggle of the islamic group

in advancing education is to establish an Islamic school as seen from the excerpts: ... Who

Sacrificed all out to continue the building of the ‘cage school’, became Muhammadiyah

school. But in the TT the term Islamic school is generalized into general education: Stood

firmly to pursue their big dreams for education.

c. Reduction of the Image of a Smart Narrator

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In the ST the poverty of some groups of people in Belitong is compared to the luxurious life

in Gedong, where important personals of the tin company (PN Timah) lived. The people who

lived in Gedong enjoyed western lifestyle. It is interesting to follow the depiction of the upper-

middle class society by the narrator, which is very detailed. Food, home furnishings, music,

clothing, and the European lifestyle are described in an adoring way, as seen from the following

examples:

ST: [14] Di dalam rumah utama sang majikan terdapat ruang tamu dengan lampu-lampu

yang teduh...di sana ada sofa Victorian Rosewood,... Di meja makan mewah dengan kayu

cinnamon glaze, mereka duduk mengelilingi makanan...pumpkin and gorgonzola soup,

caesar salad....chicken cordon bleu, viello ala Provenzale,... makanan penutup adalah

creamy cheesecake topped with strawberry puree, .... . Mereka makan dengan tenang

sembari mendengarkan musik klasik yang elegan: Mozart: Haffner No. 35 in D Major.

(Inside the main house of the employer there was a living room with shady lights ... there

stood Victorian sofa made of Rosewood, ... on a luxury dining table made of wood called

cinnamon glaze, they sat around the food ... pumpkin and gorgonzola soup, caesar salad ....

chicken cordon bleu, viello ala provenzale, ... the dessert was creamy cheesecake topped

with strawberry puree, ..... They ate quietly while listening to elegant classical music:

Mozart: Haffner No. 35 in D Major).

TT: The occupants of the house ate dinner wearing their best clothes – they even put on

their shoes for meal. After placing their napkins on their laps, they ate without making a

peep while listening to classical music, maybe Mozart’s Haffner No. 35 in D Major.

ST: [15] Sarapan pagi disajikan di ruangan yang berbeda. Ruangan ini terbuka,

menghadap ke kebun anggrek dan kolam renang... . Mejanya juga berbeda yakni terracota

tile top oval... mencicipi omelet dan menyeruput teh Earl Grey atau cappuccino, lalu

mereka...

(The morning breakfast was served in a different room. The room was open, facing the

orchid garden and swimming pool .... The table was also different, it was terracotta tile top

oval ... tasting omelet and sipping Earl Grey tea or cappuccino, and then they ...)

TT: ---

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ST: [16] Bapaknya – seorang Mollen Bas, kepala semua kapal keruk... . kakinya dibungkus

sepatu mahal De Carlo cokelat yang sangat elegan, tergantung berayun-ayun lucu.

(Her father - a Mollen Bas, head of all the dredger .... his feet were wrapped by expensive

shoes, the brown elegant De Carlo, that swinging cutely.)

TT: Her father, a Mollen Bas, head of all the dredges, sat beside her. ...

The Examples from the ST above show the attempt of the narrator to explain in detail the food,

and european things. The narrator’s description is given in a praising tone, as can be perceived

through the use of the adjectives: shady (lights); calm (Meal); elegant (Classical music); very

elegant (Shoes de Carlo); (swinging) funny. Besides the ‘adoration‘ of Europe (the West), it

seems that the narrator also wants to be perceived as clever or smart as shown by the use of

eloquent and scientific vocabulary, like the use of Latin terms:

ST: [17] Ibu Muslimah yang beberapa menit lalu sembap, gelisah dan coreng moreng kini

menjelma menjadi sekuntum Crinum giganteum. (hal.9)

(Ibu Muslimah, who few minutes ago looked puffy, restless and smudges now has become

a piece of Crinum giganteum).

TT: Bu Mus, who, just a few minutes earlier, had been on edge with a puffy, smudged face,

now transformed into a budding Giant Himalayan Lily. (p.9)

ST: [18] Selasar-selasar itu mengelilingi kolam kecil yang ditumbuhi Nymphaea caereula

atau the blue water lily yang sangat menawan... hal.43)

(The corridors surrounded a small pond, which covered by Nymphaea caereula or the blue

water lily, that was very charming...)

TT: All of them were connected by long, open terraces encircling a small pond. Captivating

blue water lilies floated around the edge of the pond.... (p.33)

The data [14], [15] and [16] are not fully translated in the TT, unlike the portrayal of poverty

and underdevelopment that tend to be described excessively. The same thing is happened to

the translation of Latin terms (see the data [17] and [18]). These terms are translated into daily

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English. Thus the impression of a smart, clever, high educated, and ‘civilized’ (because the

narrator knows Europe very well) narrator is missing. The author, who plays at the same time

the role as narrator in the ST wanted to show his identity as a high educated person by using

numbers of English and Latin terms, and chapter titles in foreign languages, as shown by the

following examples:

Antediluvium

The Tower of Babel

Zoom Out

Center of Excellence

Early Morning Blue

Be There or be Damned

Societet de Limpai

Elvis Has Left the Building

All the titles in foreign languages are not translated. Technically it is difficult to translate words,

phrases or even sentences in the ST which are already written in the same language with the

TL. Referring to the concept of the dynamical equivalence by Nida, which focuses on the

equivalence of effect to be gained, Hervey and Higgins suggest the use of another foreign

languages which have similar or closed connotations to the reader of the TL. (1986: 115-136).

Perhaps French could be considered, because it has commensurate connotations to the target

language readers as the language that represents the image of high taste, such as English to

Indonesian. The Latin terms can be maintained, if the writing style of the novel is considered

important for the purposes of analysis. But it was not done in the TT, so that the image of the

high educated narrator, or author doesn’t exist.

d. Addition of a New Chapter about the Struggle of Bu Mus against The Tin Company

A new chapter is added into the TT. It is the story about Bu Mus’s resistance against the PN

Timah related to the plan of the tin company to take over the ground where the Muhammadiyah

school stood. This new chapter has the title: A Young Girl Challenges the King (p.359-369).

This chapter is apparently made to strengthen the picture of people's poverty and the

authoritarian government, as can be seen from the following quotation:

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A few narrow- minded people started intimidating Bu Mus. Pessimist tried to explain to her

that her foolish behaviour would get her nowhere. At that time, opposing those in power

was taboo. The powerful were that strong. Many critical voices had mysteriously

dissapeared (TRT: 360)

The heroic story also reinforces the image of the authoritarian government of Indonesia as a

representation of the East. The bad image is in accordance with the image always given by the

West as alluded to by Said when he criticized the thought of Arthur Balfour, the British prime

minister who ruled from 1902 to 1905. Balfour proposed the concept of the use of science for

the benefit of colonialism. According to Balfour, the East would never experience the glory

under tyranny and authoritarianism (Said, 2003: 32-34).

Conclusion

The novel Laskar Pelangi achieved phenomenal success. It was present when Indonesia was

saturated with Teen Lits containing trivial teenage love story. Stories about children on a small

island, with lots of limitations, but never lose the joy and passion, refreshed the Indonesian

literature. Unfortunately, this study found out, that the translation of the novel exploits the

stereotype of the East as usually given by the West, by dramatizing the inferiority of ‘The

Self’..

In the postcolonial criticism the object of analysis is usually the depiction of The Other

by those who have power, or feel superior. Such relationship was once happened between the

West and the East. Many translators from the East some times have to counter lowering

expressions toward the East conducted by western writers, by reducing, eliminating, or even

changing the stereotypes. But the translation of Laskar Pelangi into The Rainbow Troops can

be seen as an attempt to portray the self in accordance with the usual image given by the West

to the East, such as poor, dirty, and left behind. Besides, the dipiction of the strong influence

of Islam on Malay culture is reduced through the elimination of family names and the changing

nature of the struggle of Islamic leaders in advancing education. Their religous struggle is

neutralized into a ‘common’ struggle for the sake of education. It is probable that this is done

to avoid a negative judgement by Western reader. Said (2003: 17) argues that Western way in

viewing the East not only limited on the quality of people and cultures, but also on Islam as the

religion of the majority in the East (especially the Middle East). It is common knowledge that

Islam has negative connotations in the eyes of western society, since the Middle Ages it is

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recorded that Islam has been seen negatively, as written for example in Chanson de Roland in

France and Divina Comedia in Italy. They are examples of literary works that discredit Islam

and Muhammad (Ibid: 61-73).

The pride of the narrator (as representation of the author) in demonstrating his intellectual

level through the use of English, Latin, and through showing off his knowledge about western

culture in the ST can not be seen in the TT. The self confidence of the narrator shown in the

ST is eliminated replaced by the attempts of dramatizing the poverty and reducing the

depicition of the big influence of Islam on the Malay tradition in the TT.

The addition of a new chapter in the TT that tells the struggle of Bu Mus against the PN

Timah, can be read as another attempt to attract the attention of western readers. Through this

addition the label of the corrupt and authoritarian East, as it has always been seen by the West,

is confirmed. The analysis of the translation found out that the author who once served as the

translator of his own work, actually stengthened the stereotyping of the Self (as representation

of the East) as usually made by the West.

Maybe Andrea Hirata had a special reason why he translated that way, or allowed such

translation. But he may not realize what kind of implications that could occur. When Cronin

(2006) argued that now is the time for translator to display their identity, then it should certainly

accompany by moral responsibilities. That are the responsibility to the author of the ST and

the reader of the TT, besides of course the responsibility to him/herself as a person of Idealism.

Cronin’s statement can be interpreted as a suggestion to translators to dedicate his/ her work to

promoting equality among nations, races, cultures, and languages.

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